Hasidic Insights into the Seven Noahide Commandments

As gleaned from Chabad teachings and its philosophy of Judaism

Look for fuller presentations of these essays on separate pages in the future.

from the book Hayom Yom . . . "From Day to Day"

5743 [1982-1983] – The Lubavitcher Rebbe, His Holiness, Grand
Rabbi Menachem Mendel
Schneerson . . . urges that Jews influence
non-Jews, "Noah's children," to observe their Seven Noahide
Commandments. He urges the enactment of "A Moment of
Silence" at the beginning of the school day in schools all
over the world so that youth be aware of and influenced by the
"Eye that sees and the Ear that hears." [Subsequently, the
Rebbe revised this suggestion to be a petition by children
only.]
In line with
this, he suggests a petition campaign by voters directed at influential
elected officials in the United States (and throughout the
world) so that they realize the importance of enacting such
legislation. The petition would also urge government
assistance to parochial schools.

by His Holiness, Grand Rabbi Schneur Zalman of Liadi
translated from the Hebrew, with an introduction, by Rabbi Nisen Mangel, M.A.
The original English only edition is still available from the publisher
(Brooklyn, New York: Kehot Publishing Society, 1965, 1976)
Bi-Lingual Edition
The five parts of Tanya with Hebrew text and English translation
on facing pages is readily available
(Brooklyn, New York: Kehot Publishing Society, 1965, 1981; revised
edition 1984) (originally published by Soncino Press)
ISBN 0-8266-0400-5
LCC 84-82007
Translations have also been rendered into the following languages:

The Divine intent of Jews having contact with Gentiles is
to influence them to carry out the Seven Noahide Laws

A Moment of Silence in the public schools; government aid
for private schools (U.S.A.)

Lesson from a Jewish yacht owner about influencing
non-Jews to think about G-d and fulfill the Seven Noahide
Laws

A suggestion that children petition the government for 1)
a Moment of Silence in the public schools, and 2) government
aid for religious schools (U.S.A.)

Further lessons from a Jewish yacht owner about how no
effort should be spared in promoting the Seven Noahide Laws

A suggested argument of how mentioning the Creator in the
public schools is not in conflict with the U.S. Constitution

Volumes 28-32, covering the year
5746 (1985-6)

Society's Great Hope: "A Moment of Silence"

Educating Humanity

Teaching the Seven Noahide Commandments to the Nations of
the World is "Spiritual Charity"

Jewish Children Setting an Example for Gentile Children

Kol Boei Olam
[ Hebrew for "All Those Who Are Coming through the World": an
Anthology of Essays about the Seven Noahide Commandments ]
excerpted from the works of Grand Rabbi Menachem
M. Schneerson, the Lubavitcher Rebbe
Hebrew and Yiddish
with an English supplement "The Deed is the Main Thing"
(Brooklyn, New York: Vaad Migola L'Geulah, 1999)

from Ma'amarim M'lukat: * an Anthology of Formal Lessons

See an essay by Nathaniel Segal which draws from the ma'amar "Bosi l'Gani" - 10 Shvat 5713 (in Hebrew). This lesson was on the occasion of the third anniversary of the death of his father-in-law, the previous Rebbe.
Why some non-Jews would succumb to an idea that they need an intermediary between themselves and G-d.
How Jews can fully understand that there is no intermediary - that we all, Jews and Gentiles, have a personal G-d.
Reference to a definitive ruling in the Code of Jewish Law - the Shulchan Aruch * - as annotated by Rabbi Moses Isserles and completed in 1570. He lived in the region of Poland or Bohemia where it was vital for Jews to see a definitive ruling concerning doing business with Christians. This ruling is in the first part of the Shulchan Aruch, Chapter 156.
Includes references on this subject from published lessons of earlier Lubavitch/Chabad Rebbes.

The beginning age of obligation to fulfill G-d's
commandments for Jews and Gentiles: the differences and
similarities.
An explanation for this significance.
Volume 15, Vayishlach (4)
pp. 289-293 (Yiddish)
from a sicha Tammuz 5711, delivered at a Bar Mitzvah
celebrationSynopsis, p. 21Additional clarification from Volume 10, Chayei Soro
(2)
p. 70 (Hebrew)
from a sicha Shabbos Parshas Chayei Soro 5733

Lessons from animal sacrifices in the Holy Temple.
Sacrifices as offered before the Giving of the Torah at Sinai
and afterwards. The scope of faith in One G-d, whether a Jew's
or Gentile's, and humanity's progress in appreciating all the
implications of "there is nothing else besides Him" (based on Deuteronomy 4:39).
Reference to The HinuchReference to The Gate of Understanding G-d's Unity and the FaithVolume 35, Noach (2)
pp. 24-30 (Hebrew)
from a sicha Yud Shvat 5713, Yud Tes Kislev 5712Synopsis, p. 5

An explanation of why Gentiles are not allowed to observe
the Sabbath and not allowed to invent any religious worships
of their own.
Volume 15, Noach (3)
pp. 49-57 (Yiddish)
from a sicha Shabbos Parshas Noach 5721, 5724Synopsis, p. 4

An explanation of how Shechem's crime in raping Dinah
warranted the death of his entire city. Reference to Maimonides' Mishneh Torah where he discusses Shechem's crime.
Reference to the Rebbe's notebooks *
where he discusses when Gentiles become fully obligated to
observe their Seven Commandments.
Discussion of the extent that a Noahite must honor parents and
give to charity.
Volume 5, Vayishlach (1)
pp. 150-162 (Yiddish)
from a sicha Shabbos Parshas Vayishlach 5725Synopsis, p. 20

The nature of a Noahide court, and how it differs from a
Jewish court. G-d loves justice. Justice and judgment as
reflected in the High Holy Days, especially Rosh Hashanah.
Volume 29, Shoftim (1)
pp. 95-103 (Yiddish)
from a ma'amar and sicha Shabbos Parshas Shoftim 5727, Rosh
Hashanah 5742Synopsis, p. 147

Divine Providence and the purpose of the Jewish exile from
the Land of Israel into the Diaspora. The imminent return from
exile with the coming of the Messiah.
Volume 9, Nitzovim (1)
pp. 175-183 (Yiddish)
from a sicha Shabbos Parshas Nitzovim-Vayeilech 5727Synopsis, p. 154

Observance of the Seven Noahide
Commandments given to humanity by G-d through Moses vs.
observance due to intellectual conviction without
acknowledging these commandments as G-d's will.

See an essay by Nathaniel Segal which draws from these four sichos.
This essay addresses two versions of Maimonides' text in the Code,
Laws of Kings and Their Wars, Chapter 8, Law 11.
Volume 15, p. 62 (Yiddish)

Volume 17, p. 327

Volume 20, p. 141

Volume 25, p. 49

How the Torah instructs Jews to promote observance of the
Seven Noahide Commandments given to humanity by G-d through
Moses.
An explanation of Rabbi Akiva's teaching: "Human beings are
beloved since they were created in the image [of G-d]" (Pirkei Avot 3:14).
Volume 15, Noach (4)
pp. 58-62 (Yiddish)
from a ma'amar and sicha Shabbos Parshas Shlach 5737Synopsis, p. 4

Why the recent codes of Jewish law fail to indicate that
Jews have a responsibility, in fact an obligation, to
publicize the observance of the Seven Noahide Commandments. In
contrast, Maimonides' Code does indeed state this as an
obligation. It is impossible for recent Jewish scholars to
disagree with Maimonides, who stood head and shoulders above
anyone seen for more than two thousand years.
Reference to Maimonides' Mishneh
Torah
Volume 26, Yisro (3)
pp. 132-144 (Yiddish)
from a sicha Acharon shel Pesach 5743Synopsis, p. 53

Reference to Rabbi Chaim David Azulai (the "Hida") on a trip
to Paris several years after the French Revolution. There, a
non-Jew invited him home requesting instruction in the Noahide
religion. The Rabbi's lesson to this Gentile and his family
actively demonstrates the leadership role of a Torah scholar
in teaching and publicizing the observance of the Seven
Noahide Commandments.
A footnote in Volume 26, Yisro (3), p. 141 (Hebrew)
Published Shabbos Parshas Yisro 5744
Published in greater detail in Kerem Chabad, Issue 1,
Tishrei 5747 (Fall 1986)

Torah study by Noahites in the Messianic era.
Volume 27, Hadran for Maimonides'
Mishneh Torah
pp. 246-248 (Hebrew)
from a sicha 11 Nissan and the Last Day of Pesach 5745Synopsis, p. 343

The two opinions for the source of the Torah law that a
thirteen year old boy is obligated to fulfill commandments –
bar mitzvah.
Volume 5, number 1,289, dated 12 Kislev 5712; also number
1,521;
also printed in Likkutei Sichot, Volume 5, p. 421
(Hebrew)
from a letter dated 2 Tammuz 5720
Similar letters were also sent out to various individuals on
other dates.Synopsis, p. 307

The primary question in a person's life: for what purpose
were human beings created? Each individual asking the same
question about themselves.
How the Seven Noahide Commandments foster civilization of the
world.
Volume 3, issued for the holiday of Chanukah 5755
pp. 34-43 (Hebrew)
from an undated notebook entrySynopsis number 89
ISBN 0-8266-5252-2

An explanation of how Abraham could prepare to slaughter his
son Isaac when innocent bloodshed clearly violates one of the
Seven Noahide Commandments. Listening to prophets and prophecy
is not the foundation of the Seven Commandments.
Volume 18, issued for the Sabbath of Chayei Sora 5756
pp. 9-10 (Hebrew)
from an undated notebook entrySynopsis number 36

Jewish boys become obligated to fulfill
G-d's commandments at the age of thirteen. Gentiles become
fully obligated at the age of twenty.
An explanation for this difference.
Volume 19, issued for the Sabbath of Toldos 5756
pp. 5-6 (Hebrew)
from a notebook entry during the year 5702Synopsis number 94

Text of a letter from Rabbi Yosef
Rosen, the Rogotchover Gaon, Summer 5692 (1932)
A discussion about the age of a non-Jew when his/her vows are
considered valid.
Volume 104, issued for the Sabbath of Matos/Masei 5757
pp. 6-7 (Hebrew)
ISSN 1086-4490

How the merit charitable donations
benefits even unworthy persons such as idolaters like
Nebuchadnezzar (Daniel 4:24-25). However, when offered a
gift, the recipient should decline unless his survival is at
stake. We see this from Abraham who refused to take any
compensation from the King of Sodom (Genesis 14:22-3) and from
Elisha who refused a donation from Naaman, a righteous Gentile
(II Kings 5:16).
A word of caution to the Gentile not to create a new religion
by claiming an obligation to fulfill more than the Seven
Noahide Commandments.
Text of a letter from Rabbi Yosef Rosen, the Rogotchover Gaon,
responding to the above issues. Rabbi Rosen also
discusses the ramifications of our current situation when
there is no jubilee year and therefore no official Ger Toshav
– proselyte of the gate.
This letter is dated Hanukka, 5689 (December 13, 1928),
from a notebook entry made in Riga, Latvia, 5689 (1929).
Volume 159, issued for the Sabbath of Re'eh 5758 (Hebrew)
ISSN 1086-4490

Pronunciation Notes:

Chabad - khah BAHD; the name of the Hasidic philosphy and teachings in the tradition of the Lubavitcher Rebbes. This is an abbreviation for the Hebrew words Chochmah, Binah, Da'as (Da'at) – wisdom, understanding, and knowledge. Developed by His Holiness, Grand Rabbi Schneur Zalman of Liadi (a town in White Russia on the edge of Lithuania). He formally introduced this approach to traditional Judaism in his book the Tanya, first published in 1756-7.

Lubavitcher, Lubavitch - loo BAH vitch er, loo BAH vitch; a townlet in today's Belarus (White Russia) where the Rebbes made their homes for 102 years. Consequently, this townlet was a magnet for the Rebbes' disciples and their flocks. As with other Jewish institutions which relocated to the New World and Israel, the folk retained the name of the town/townlet of the Eastern European origin. I write 'flock' because the Rebbe is like a shepherd.

Rebbe - REH bee, REH beh (Grand Rabbi)

Sichos - SEE khus (a variation of the Hebrew word sichot)

Ma'amarim M'lukat - my MAHR im m' LUH ket, as pronounced by the students of the teachings of the Lubavitch movement/school of thought.

Shulchan Aruch - SHOOL khahn AW rookh; The Code of Jewish Law from the 16th century (1563-1570). Rabbi Joseph Karo (1488-1575) of Safed, Israel, gave this name to the Code. Its rulings have been accepted by Jews everywhere since the 16th century. The title literally means "Set Table." Karo composed this Code so that someone could "sit down" and expect to "consume a meal." Thereby, someone who sets themselves to study an appropriate ruling comes away satisfied with a clear ruling as one derives energy from a meal.